The Parable of the Ten Virgins, Part 1 · Chapter 14

The Parable of the Ten Virgins · Part 1 · Chapter 14

p. 131CHAP. XIV.

Shewing that there is a vast difference betwixt a sincere Christian, and the closest Hypocrite.

SECT. I.

THat there is a vast and great internal difference between those that are sincere indeed,Doct. 3. and the closest Hypocrites. Or, There are certain qualifications within, and operations of God upon the Souls of the faithful, which make a very great difference between them, and the closest Hypocrites.

For the Lord Jesus here sees the difference, and shews the difference, though but generally I confesse in this Verse; some were wise, others were foolish; wisdom and folly are different qualities, and though these keep their residence chiefly in the mind, yet the Lord never did infuse any true wisdom into the mind, but there was a great change of the heart, nor never was any man left unto his own folly, but it did not only argue an evil heart, but did ever arise from thence, Ephes. 4. 18. so that Christ nor only sees, but discovers to the Churches a vast difference for them to take notice of: I confesse the difference was only in regard of open prophanenesse, or common conversation in living like men of the world, yet a difference here there is. For the opening of this Point, I shall open these Particulars.

1. That the Lord doth make this inward difference.

2. That 'tis so great that the faithful do see it.

3. That 'tis so great that others cannot receive it when 'tis offered.

4. That 'tis so great that they cannot understand it.

5. The reasons why the Lord makes this internal difference.

1. That the Lord doth make it: only some Scriptures now, Eph. 5. 8. You were darknesse, now are light. Ephes. 2. 1. You were dead, now are alive. It's true there is a life Hypocrites have, which puts much difference between them and others, but if that doth, what doth the life of Christ in a man, arising from the death of every sin? Acts 26. 18. The Lord turns not only from darknesse to light, but from the power of Satan to God, together with which ariseth remission of sins. What is this then but a greater change than from Hell to Heaven? Is it not worse than Hell to be under his, not only Temptations, but power? and is it not better to be with God, than be in Heaven?

II. 'Tis so great that the faithful do see it. I confesse at first work it's like a confused Chaos, they know not what to make of it, but afterwards they can and do, 1 Iohn 5. 18, 19. We know we are born of God, free from the dominion of sin, of which he speaks, and that the whole world lies in wickednesse. Before a man is born again, he sees no difference between him and other men, but now he doth; and hence 'tis frequent in Scripture for Saints to expresse their experience of their double estate, Tit. 3. 2, 3. and they are commanded to try themselves, and may not only see Christ out of them, but Christ in them, except they be Reprobates, 2 Cor. 13. 5. and hence commanded to give thanks for this, Col. 1. 12, 13. which commands being Evangelical, have a power to all the Elect.

p. 132III. 'Tis so great that others cannot receive it when 'tis offered, they are so far from having it in them, or counterfeiting, or making this inward work, that they cannot receive it, no not when the Spirit it self comes to work it, Iohn 14. 17. The Spirit of truth which the world cannot receive, it doth receive Propherical Gifts, and common Graces; but there is a higher and more Divine work which they cannot receive, Rom. 8. 7. 'Tis not subject, nor can be subject to the Law of God, where the holinesse of God appears.

IV. 'Tis so great that they cannot understand it what it is spiritually, only in fancy, 1 Cor. 2. 14. neither can he know them, and hence men lie groping all their life for Grace, and ask and have not, because they know not the thing they would have, Iohn 4. 10. If thou knewest thou wouldst ask, and he would give. A Beast cannot conceive what a life a man leads.

V. Now follow the Reasons why the Lord doth make this internal difference, or shewing that there is this difference.

SECT. II.

IN regard of the infinite love of the Father which he bears to the meanest BeleeverReas. 1. above the most glorious Hypocrite that ever lived. It's an everlasting love, and it's like that love he bears towards his own Son, Iohn 17. 26. Now if the Lords love be not common to both, neither is the work, or fruits of his love common in both, but a great difference there must be; for as 'tis with men, so 'tis with the Lord. There are three expressions of love. 1. Their looks. 2. Their Promises of Love. 3. Their works of love: so the Lord doth,

1. Create in his people glorious apprehensions of his blessed face appearing in the glasse of the Gospel, Rev. 22. 4.

2. The Lord makes many Promises of love unto his people, which go to the very heart to chear them, Hos. 2. 14.

3. The Lord con…ines not his love to looks and words, though it's wonderful to have the least of them, but you may read his love in his works of love. Now those works peculiar to them, are first and chiefly the donation of Christ, for a man in redemption, to a man in vocation: and then the peculiar fruits of this love exprest in peculiar operations upon the Soul, and in the Soul, which Gods truth in the New Covenant promiseth, and Gods faithfulnesse executeth, Ier. 31. 33. & 32. 40. to take away the stony heart, to write Laws in the heart, to put fear into the heart; these are the peculiar effects of this New Covenant, and they are operations in a man, which only the Elect feel and wonder at Grace for, Ephes. 2. 4, 5. According to his great love hath he quickened us together with him: there is a kind of Resurrection of a mans soul when 'tis brought home to Christ. And look as the bodies of the Saints shall be different at last day, so when God raiseth their souls from the Dead here, there is a difference now.

2. In regard of the Death and Blood of the Lord Jesus,Reas. 2. which was shed not only that he might be a God unto them, but that they might be a peculiar people unto him, Tit. 2. 14. He gave himself for his people, not only to justifie his people, but also to cleanse his Church, Ephes. 5. 26, 27. for this hath been Gods great plot: first to perfect his people in their Head; and then lest there should be a golden head, and feet and hands of iron and clay, and because the Church is not found lovely, therefore the Lord makes it lovely by little & little here, until it appear without spot or wrinkle at the last day. Do you think Brethren that Christs Blood was shed to work no more in his people than in Hypocrites? was it only shed to take away guilt of sin from Gods sight, and then to let a man wallow in the sins of his own heart? 'Tis true there is a work of Sanctification which Hypocrites have, which Christs Blood purchaseth, for I beleeve all common mercy and patience p. 133comes by Christs Blood, and so all common Gifts and Graces; but yet Beloved there is a vast difference, their wills were never changed though their minds were much enlightened; hence they sinn'd wilfully. The Lord never was dear to them, hence secret despight grew up, that at last they committed the impardonable sin, Hos. 10. 26, 29.

3. Because those Graces or Qualifications,Reas. 3. together with the Operations of them which are in the faithful, are the same with Christs, the same in kind and nature, Ioh. 1. 16. From his fulnesse we have received Grace for Grace; hence we are said to bear his Image, and because it's but little at first, hence from Glory to Glory, 2 Cor. 3. 18. Now the Lord Jesus had not only the Spirit which he had without measure, but also he had many Divine qualities, habits, or Graces, which it is blasphemy to think that they were hypocritical or common, which the faithful receive from his fulnesse, and wherein they are made in their measure like unto him: so the Saints have not only the Spirit, but also those peculiar operations of it wrought in them by the Spirit, whereby they come to be made like unto the Lord Jesus: Hence as there was an infinite distance between the Lord Jesus, and the best Hypocrite, so the likenesse that they have of the Lord Jesus, makes a difference now. And look as there is a difference between a Plant and a Beast, a Beast and a Man, so there is a glorious life which Saints have begun here in this life, which none have but themselves, 1 Pet. 5. 10. They have the First Fruits, &c. the which is meat and drink which no man knows of that lies in his hypocrisie and sins.

4. If there should be no difference,Reas. 4. then these evils would follow: 1. This laies a foundation of contempt of Grace, and of the Beauty of Holinesse in the hearts and lives of Gods people: for look as 'tis in the work of the Son in Redemption, if Christ should have dyed as much for Iudas as for Peter, and suspended the act of Faith to apply this on the Free will of either, then Iudas had as much cause to thank Christ for his kindnesse as Peter: and Peter had no more cause of blessing Christ for his love in redeeming him, than Iudas, and what cold praises will he then give him: So if the Spirit of Christ should sanctifie or call a Saint no more than an Hypocrite, then the one hath no more cause to be thankful for the work of the Spirit than the other: and when a man comes to look upon the work of the Spirit, and the Graces of it, there is cold water cast upon those; this is no more than what a Hypocrite hath. Christ hath not only redeemed by price, but also by power, from the power of Satan, Sin, Darknesse, Delusion, and not to be thankful for this, is not to be thankful for the Redemption of Christ: Thou shalt never have it then that dost despise the Spirit of Grace, whereby thou art but commonly sanctified.

2. Because this abolisheth the use of all conditional Promises made in the word: for you know they are made to some qualification or work of the Spirit in a man, some to Mourning, Poverty, Faith, Hunger, Lostnesse, &c. now if there should be no difference between seeming works in Hypocrites and these, then 1. the truth of the Promises is destroyed, for the Lord saith, They that hunger shall be satisfied. I'le answer, Hypocrites may hunger, and yet not be satisfied. 2. The use of these Promises should be lost, for why should a man then cast his Soul upon Gods faithfulnesse in the Promise, when 'tis but common love to him and Hypocrites: If it be replyed the one hath Christ, the other nor. I answer, 'tis very true, but then I ask, Who is he a Christ to? it must needs be to a particular People described in the Word by their peculiar qualities, flowing from their forms and subjects by which they are known; and now consider Rev. 22. 19. Is God a God of the dead? and not of the living only?

3. Because this makes the most holy men that ever lived deceivers of themselves and others; only look upon Iohn Christs beloved Disciple, and bosomecompanion, he had received the anointing to know him that is true, and he knew he knew him, 1 John 2. 3. But how did he know that? he might be deceived (as p. 134'tis strange to see what a melancholly fancy will do, and the effects of it; as honest men are reputed to have weak brains, and never saw the depths of the secrets of God.) What's his last proof? because we keep his Commandments, i. e. we have them writ in our hearts, and keep them, though we cannot fulfil them, it makes us every way more holy: Christ doth not keep them only, but we through his Grace keep them; thus he proves it by a work in him. Now thus I reply, if all works in the souls of Saints be common to Hypocrites, then Iohn went upon false grounds, deceived himself, and all that heard him, and all the Churches that ever were to this day.

SECT. III.

TO the Papists,Use 1. who in their writings seek to shame the Churches of Christ, saying that they deny all Inherent Righteousnesse or Graces, Of Confut.making a man just by the righteousnesse of Christ, and in the mean while to remain like a Carkase or Ghost, or a painted Sepulchre full of rottennesse within. Three or four of these Archers that have shot these arrows I have met with, whereby they wound the heart of Profession, and keep the people in professed enmity and opposition against the waies of Gods Grace: Now we do not only deny this, but we professe that the Lord doth not only out of the riches of his Grace accept us in Christ, but out of the same love sends down the Spirit of Grace, not only to make us civil and moral, or hypocritical, but that the Lord works thereby such a change as is not to be found in the most refined Hypocrites breathing. And we professe though our Justification doth not consist in this, yet who-ever hath not this is not justified (what-ever he may imagine) in the sight of God. And the Lord grant the Churches of the Lord Jesus may never open the mouths of those Blasphemers of his Name, in denying all righteousnesse in our selves at all; Deny it to justifie, deny it not altogether.

Of an old Ar…inian error;Use 2. for they hold and maintain an Inherent Righteousnesse, but that there is no difference between the Graces of Beleevers and Hypocrites,Of Confut. only in their continuance, and that is by chance too, and doubtful, viz. if they hold on, and for this purpose cite many Scriptures, three especially, that of Ezek. 18. 24. If the righteous man forsake, &c. which is spoken of rotten Pharisaical Hypocrites falling far short of what the Saints have. And the Parable of the Seed, Mat. 13. They all sprang up: where 'tis manifest the soyl was naught out of which they that fell away did grow. And Heb. 10. 29. Blood wherewith they were sanctified, which is meant of such as had some inward enlightning, and lasting, and external profession really, not in appearance only in them, yet not any saving and effectual work, but thus by making Grace common they make it vile, and under a colour of making all men watchful, they destroy all Faith in Gods faithfulnesse and Promise, especially until a man come to die. Divines have many strong arguments against them, and shew however there may be decaies, and relapses, and winter-seasons of the Saints, yet ever there remains in them the Seed of God, 1 Iohn 3. 9. Iohn 4. 14.

The main ground of this their conceit hath been double.

1. False observation, in beholding many fall off that were not Stars, but Snuffs, glorious Professors for a time; and lest they should be mad without reason herein, they search the Scriptures, and in four thousand years find but four or five that fell away, David, Solomon, Hymeneus, Alexander, and D…mas, none of which if examined will serve their turn.

2. A great mistake of the work of Grace, together with their own experience, for they conceiving Grace to be but a mean thing, and not understanding it, because they never felt it in themselves; hence make no difference between one man p. 135and another, and hence maintain apostacy from Grace. I hope I need not stir you up to abhor this conceit, considering what hath been said. I grant indeed a man may fall away from Grace, considering Grace without Christ to keep it. But yet 'tis in it self such a living Fountain, as in it self doth not perish, though it may; and in respect of Christ, it cannot.

Obj. Did not Adam fall from all his Grace?

Answ. Yes, because he had neither the Covenant of Grace, nor the Spirit of Grace, nor power of Grace to support and keep him; but its Gods covenant now to write his Law, to ut his fear in the heart, never to depart, and to give the Spirit of Christ, who is now risen from the dead. Because I live, you shall live also, Iohn 14. 19. And power to keep us, 1 Pet. 1. 5. So that though 'tis Christ that keeps a man from falling, yet the truth is, he that doth fall from Grace, as though it was a common fading thing, or doth fall from Christ, he never had Christ at all, John 4. 14. The water that I shall give, shall be a Spring of living water, not of dead Graces, yet quickned by the Spirit, and helped continually. And its kept till life of Glory comes, where 'tis swallowed up in the Ocean of persection.

Hence we see the difference between the Graces of Hypocrites and SaintsUse 3. doth not only lie in the efficient cause, viz. the Spirit of Christ barely considered in it self, for then there should be no difference at all, for there are not two Spirits, and the same Spirit that works in the Faithful, the same Spirit is in the unfaithful, to work many strange works in them, 1 Cor. 12. 3, 4. Neither doth supernatural power of the Spirit distinguish (I mean that which is above the strength of nature, not that which is above the use of nature, for nature crooks all Gods works to it self) for the gifts of Prophecy and common joy are above the strength of meer nature, but the difference lies in the work it self. As 'tis in creation, the least speer of grasse hath the same power to make it, that made Heaven and Angels, Is there no difference then? Yes, it lies in the very work or effect of that power. And as 'tis in a Cedar and a Fly, there … more excellency in the former in some respects, but the latter hath another life, which the other hath not: So the meanest Believer is better than the most glorious Hypocrite. And look as it was with Saul, when he was anointed King, there was a new Spirit came upon him, the Spirit of a King, which common Subjects had not; so when God makes us Kings and Priests unto Christ, there comes another Spirit upon us, which common men have not. I know there is the Spirit it self in the Saints, as 'tis not in other men; But how is it there? I know 'tis there by Faith, but not only by this, but by certain peculiar effects which are not in other men. As 'tis with the soul, 'tis in the body, hence works a life which is not in any bruit creature, so 'tis here. And hence 'tis said, The world cannot receive it, Iohn 14. 17. Mal. 3. 2, 3. Who is able to bear his coming, because he comes to purifie, &c. Yet still the Spirit barely considered in … self, puts no difference, unlesse it be in respect of the work it self. Oh therefore look to it, do not say, I have now the Spirit and Christ. But what doth Christ work there? Iohn 15. 1, 2. There are but two sorts of Branches there, fruitless, and fruitful; the difference is in the very fruits of them, &c.

Oh then terrour to them that content themselves with common works,Use 4. and so think their estates good. You have been terrified, confessed, and repented, Iudas did so. You have reformed many things, and take delight to draw …igh to God in Ordinances, those Hypocrites did so, in Isa. 58. You have seen nothing in your selves, the Devils do so. You have had great ravishments, and seen the Glory of Heaven, of Saints, Bal… did so. You have beheld and seen the Lord Jesus, as if present on earth; Many saw him, heard him, and were lifted up to Heaven by him, and shall see him at last in Glory indeed. Oh but my desires are good … Many shall seek, and not enter. Oh therefore consider of p. 136your estate, and tremble, and set before thee all the mercy the Lord embraceth his people with! and say, Oh that mercy for me! and follow him till he hath done it.

SECT. IV.

HEnce it may appear that the tr…e Believer may know the blessednesse of his estate,Use 5. by the …eculiarnesse of a work within him. For if indeed there should be no difference between those Graces that be in Hypocrites and in Saints, if no difference between Love, and Faith, and desire in one, and that which is in another, then none could know the blessednesse of their estates by any work; but seeing that the Lord hath made a vast and a known difference, so that God knows it, and themselves know it, as hath been proved, and all the world might know it, but that they want eyes to see mens hearts, and they shall know it at the last day to their eternal anguish, when the hidden things of darknesse, and the secrets of all hearts shall be opened, then it must needs follow from the knowledge of such a work, a man may conclude his blessed and safe estate. By work, I mean, no Popish good work, nor consider a work without a peculiar word of promise made the eunto. If we should ask a woman married to another Husband, how she knows such a one is her husband, she would manifest it by those peculiar acts or works or manifestations of a husband to her. She hath known he hath forsaken great offers, and come to her: Her heart that was most opposite, was at last overcome to forsake all, then they entred into a peculiar bond of covenant, so that they cannot part, and though they do depart, yet they stay not long. So here: If you should have asked the Israelites, how they did know they should be saved from the destroying Angel? Why the Lord hath promised to save us. You that do what? That sprinkle the door-posts with the Blood. So the destroying Angel of Gods presence shall destroy millions of people, and that in the night-time, when they least suspect it. Notwithstanding all deliverances; miracles, plagues and repentances, Shall you be preserved? Yes, the Lord hath promised it, and reveal'd it. To whom? To them that have their door-posts sprinkled with Christ's Blood, apprehended by the work of Faith, Rom 3. 24, 25. Heb. 10. 22. If one should have asked the Lord Jesus himself, whom he loveth? he would Iohn to answer, his sheep, for for them he layes down his life; be they feeble or strong. If one should ask further, who are his sheep? he would describe them by several properties, as he hath done, Iohn 10. Such as know me, as hear me only, as follow me. So if you ask a believer that question, How do you know you are loved? Is it good to answer with Christ, I am his sleep, for whom he hath laid down his life, when I was lost an went astray. But how do you know that? Is he now to answ… like Christ, by these properties wrought in me, or no? If you say, No, because all these an hypocrite may have, then the Lord Jesus hath done very weakly in describing his own sheep, by such properties to be his, which discover them no more than so: Its true an hypocrite hath somthing like all these, but not these indeed. If you say, yes, then a man may know his blessed estate by these. The promise is, Prov. 8. 17. I love them that love me. But how do you know you love the Lord? There is the question, If Satan and blind carnal reason ask this question, you will be filled with accusations, and never satisfie them; for he that accused Iob to Gods face, will much more to their own faces, accuse Saints of hypocrisie. If uncharitable men that never had the love of Christ abiding in their hearts, you will never satisfie them; but if the Lord ask the question in his Word, hold there, and the work is so clear, that though there hath been much decay, yet after recovery, the soul dares eye the Sun, and say, Lord, thou knowest all things, thou knowest that I love thee, Iohn 21. 17. Hence by this work you may come to know your safe estate.

p. 1371. A man may know his blessed estate in respect of time past, by a work, i. e. with a word or promise made to it, and the Spirit revealing of it, viz. the everlasting thoughts and election of God toward him, Rom. 8. 28. Them that love God, who are called according to his purpose, notwithstanding all their miseries and sins; yet love him, and so called according to his purpose, for so the Apostle raiseth up his thoughts. I know the world is full of want of love, and think it easie so to do, and like the Devil, are very kind to the Lord, as they think, while the Lord ple…seth them; who yet when the time of patience is out, shall be eternal blasphemers of him. But there is such love whereby Saints may raise up their hearts thus to see Gods love, 1 Thes. 1. 4, 5. Knowing your Election of God. How so? Immediatly? Some Divines think Angels see it not so, and that its peculiar to God so to do: But mediatly, for our word came in power and in much assurance to make you enlarged for God, to turn you from Idols unto God, and to wait for Christ in Heaven, seeing him here, but as in a Glasse. And by the same Spirit Paul saw it, by the same Spirit they might much more see it, and so the Elect may see it. And …f experience may be added to the Truth; How many of Gods people dayly, knowing their work of vocation and glory, ascend from these lower stairs of the Lords Ladder, to the highest of Election, and there are swallowed up with eternal wonderment, filling their hearts with that joy and peace, that the weak. Tabernacle of flesh and blood cannot be at the weight of that Glory long; That by works see the promise, and by the promise of love behold e…ernal thoughts of love: And hence promises are said to be given to Saint…, before the world began: Because promises to them that thirst, mourn, believe, &c. are not bare words, but eternal counsels, in which you see Gods purpose.

2. In respect of time present, by it we know our present union to the Lord Jesus, 1 John 2. 4. He that saith I know him, and keeps not his Commandments, is a Liar. Yes, that is true negatively, but may a man, ought a man to see or know his union positively by this? Ans v. 5. Many said, they did know and love the Lord, but he that keeps his words, Oh they are sweet! Its Heaven to cleave to him in every command, its death to depart from any command. Hereby know we that we are in him. If it were possible to ask of Angels how they know they are not devils? they would answer, the Lords will is ours: So here. How do you know you have not the nature of Devils, and so in state of Devils bound there till the judgment of the great day? Because God hath ch…nged our vile natures, and made our wills like unto his glorious will, &c. So for forgiveness, Luke 7. 47. Much is forgiven her, &c.

3. In respect of the state of Glory for time to come. We may know our blessed est…te by a work, 1 Cor. 2. 9. Eye hath not seen what the Lord hath prepared for them that love him, Psal. 31. 19. Oh how great is thy goodnesse laid up for them that fear thee! 3 Cor. 5. 3. If cloathed with Christ, whole Christ, v. 5, 6. He hath fitted us for this, and given the earnest of the Spirit, which, Rom. 8. 23. are first-fruits of Glory, therefore we are confident.

Obj. But if you look to your selves, you will have peace to day and sorrow to morrow.

Nay, we are alwaies consident, and yet Paul did not now go on in a Covenant of works. Now whether a man first comes to know his estate by a work, word, and spirit, so that there are three things to evidence our happy estate, or whether by two things only, viz. a ge…eral word and spirit, I intend not to dispute, because it makes nothing against the truth in hand: Only this I say, its very dangerous to limit the Holy One of Israel, especially in his freedom of working, to breath light, and life, and divine consolation, when and by what means and promise, and in what measure he will. Christ when he was here on earth, would say somtimes, thy sins are forgiven, Mat. 9. 2. Somtimes be it unto as thou believest, p. 138Mat. 9. 28, 29. Nay, be it unto thee as thou wilt, Mat. 15. 28. If in these inferiour things, much more in greater. Christ is now gone, and we have no immediate speech with him, but in his Word, and he is free to speak to his people according as he pleaseth, and when they need. And therefore let me entreat Brethren to be wary in their speeches in dashing all promises in pieces. What Christian heart can see Gods Truth mangled, without being angry and mourning for the hardnesse of mens hearts? The Lord hath spoken peace to some mens hearts thus, he that is lost shall be found, He that believes in me shall never hunger, and he that comes to me shall never thirst; and seeing this, they conclude, the Lords Spirit helping them (for somtime they cannot do it) peace. For the Major is the Word, the Minor Experience, and the Conclusion the Lords Spirits work quickning your spirits to it. Now say some, how do you know this? Thus you may be mistaken, for many have been deceived thus. Grant that, And shall a child not take bread when 'tis given him though dogs snatch at it? What should one do then? Bring their work to the light, to the triall of the Word, which you know doth but two things.

Shews that God is. And

2. What man is, and so discovers and describes all hypocrise of men, and all grace of men, now if it will not bear the trial of the Word, convince them they have gone on in a covenant of works indeed: But if it will, hold there, take heed then of false witnesse against the Truth of God; so that do not condemn the work of Christ in any man, where 'tis of the right stamp, and hath Christs Image upon it, and so pluck men from their claim to Christs love revealed in his promise. But learn to difference it once, and then I am perswaded the sad differences that begin to appear, would soon be ended among all them that love the Truth in Christ Iesus, 2 Pet. 1. 4. Whereby are given to us that have precious Faith, exceeding great and precious promises, The Lord gives little to his people, Oh but he gives them rich promises! Bonds, and Bills, and writings to shew for rich Grace, and riches of Glory, and riches of peace. Oh but these promises Hypocrites may have! they may be lost, and hunger and thirst, and believe. What as those do that have their interest in these promises? Why are they called precious Promises? Precious promises are not common things. Precious promises are not the portion of a base world. Precious things God never gives to dogs, and believe me, you may come to know the price of them in the times of your horrour on death-bed, that account them common now. Oh but many rest on promises without Christ! That's all one, the faithful by them come to partake of the Divine Nature, of Christ, of his Spirit, of Divine Consolations, Peace, Grace, and this is not building on a work, or resting on a bare promise, when it carries you to Christ and the everlasting embracings of him. Its no matter what promise gives peace, so long as it lands us in Christ. And therefore a man may know his blessed estate by a work, only let me put in three Cautions.

1. Take heed you do not in your judgment or in your practise go about to move the Lord to love you by your work, though it be of his making. For all works are fruits, no causes of the Lords love, for this is Popery indeed, and 'tis Hypocrise, Isa. 58. 3, 4. Why have we fasted, and prayed, and delighted to draw near unto God? &c. but look upon the work and promise, and be the more vile in thine own eyes, that the Lord should promise, or do any thing for thee. So that when you feel any saving work, go not to God with expectation of any good in the name of that work, but in the name of that free Grace and Faithfulnesse of God, which hath moved him to make such precious promises to such as those are that have it. Hast not said Solomon shall reign? 1 Kings 1. 13. So here.

2. Take heed you do not sit down contented with the work, and quiet your selves with that, never looking to behold his face that gave it, that wrought it. The poor blind man, Iohn 9. had a mighty cure upon him, and some seed of p. 139Faith; the Lord wrought the work, but hid himself: He wondred at the great change, was affected with his love, at last the Lord Jesus comes himself, Dost thou believe? saith he, Lord who is he? I am he; then he worshipped him, v. 36, 37, 38. So 'tis with the Lord in his way of working Grace: Oh therefore long to see him here in his glasse, and in Glory, in his face fully! Truly there is no work of Christ that's right, but it carries the soul to long for more of it, and to be with him that hath done it. Many Christians when they have the work, run away with it as a good sign, and look to the promise, Oh but long not, look not to behold the Lord! Do ye thus requite the Lord, Oh ye foolish people and unwise? Were it not enough that your sins make? but will you make works & promises also a partition wall between the Lord and your souls. I professe the Lord will fire such work about your eares, and drie up all your pits, that you may long for to drink out of the Well of life it self. And 'tis a black mark of Unbelief that shall keep thee from rest, Heb. 4. 3, 10, 11. Oh but when you long to see him, Oh when shall I appear before God! Psal. 63. 2, 3, 4. Then the Lord will fill thee. As Leaden Rings with a Pearle, so Promises and Christ put together (not divided) are exceeding precious.

3. Do not look to see the work or promise yours, nor receive any consolation from either, unlesse the Lord appear in both, John 10. 16. They shall hear my voice; for so most men bring home Humane, not Divine consolation from a work. But Oh fetch it you from Heaven! as in Peters redemption, Acts 12. You reason, and others tell you, and yet you are full of fears and doubts; and thou criest, Lord perswade me, Lord perswade me, yea, hold you here, now you are where you ought for to be. Do you think Christ is filled with Grace and Life for you, and not with Consolation for you too? Only use means, and so look up to him.

SECT. V.

OH therefore content not your selves with any hopes your estate is right, until you find this difference, for the Lord speaks peace only to his people,Use 6 and his people are differenced from all others. Hence how can you say peace is yours, till this be cleared up unto you?

I shall speak to two sorts of people.

1. Those that content themselves with any thing that may stop and quiet Conscience, any slight work, any poor desires, any hedge-Faith, any moral performances, any groundlesse conjectures will serve their turn. And being full, they can hear all Sermons, no wind will shake them, no searching, threatning Truths concern them; they are so good, that they think the Lord means not them. Well, I say no more to you but this, know it that the time is coming that the Lord Jesus wil try you, and examine you to the very Bran; and will descry all thy paint, and open all thy lusts and thoughts, and thy nakednesse, and shame, and confusion shall be seen of all the world.

II. Those that content themselves with the revelation of the Lords love, without the sight of any work, or not looking to it. I desire the Lord to reveal himself abundantly more and more, to all that have the Lord savingly revealed unto them. For this is the misery, Christ is a hidden thing, and so is his love: Yet consider,

1. God reveals not his love to any Hypocrite, but to his people, that have a work far beyond them.

2. That the testimony of the Spirit doth not make a man a Christian, but only evidenceth it. As 'tis the nature of a witnesse, not to make a thing to be true, but to clear and evidence it. And therefore whether the Spirit in the first or second p. 140place clears Gods love, I dispute no…, because 'tis doubtful; ye be sure you find out the difference, viz. some work in you, that no Hypocrite under Heaven hath: Else what peace can you have?

1. Hereby you come to prevent the strongest delusion that Satan hath to keep men in bondage to himself, viz. to give men great peace, and somtimes great ravishment, while they are in their sins, that so he may harden them there still, Luke 11. 21. Now by taking this course, and going to Christ to untie the knots of Satan, you do now undermine the main plot of Satan, you break his head, having recourse to Christ to do this. His policy is, Let you heart alone, let Christ alone with that. But now you may be sure all your consolation is of the right make.

2. Otherwise you quench the Spirit, and resist the testimony of the Spirit, at least one great part of it. For the Spirit when it doth come to witnesse Gods love, i… answers all the doubts and objections of the soul that it had before. Now the great doubt of Gods people is not only, Am I elected, am I justified and accepted? But am I called, am I sanctified, are not my desires, my Faith, my love counterfeit? which I may have, and yet go to Hell? Now the Spirit when it comes, clears up all doubts, not fully, but gradually, for 'tis the most clearing witnesse, and therefore, John 14. 18, 19, 20. At that day you shall know that I am in you, and you in me, and I in the Father. The Spirit doth not only say Christ is out of you, in Heaven, preparing and interceding, but in you, sanctifying, preparing thee for Glory, that art a vessel of Glory; and you in me by Faith, by Love, desire, &c. Now when a man shall say, I look to no work, but only for the Spirit to reveal the Lords Love; in seeming to desire the Spirit, he doth resist the Spirit of God.

3. Otherwise you shall be deprived of all that abundant consolation which the Word holds out before you. For suppose you say, I look not to the work of God in me, to receive any consolation from that, or any promise made to that. I look only to the revelation of the Spirit.

Ans. 1. There is never a promise but the Comforter is in it, and they are given for that end, to give strong consolation, now if you look to no work, nor no conditional promise, nor to find the condition in you (which yet Christ must and doth work) Lord! what abundance of sweet peace do you lose? Rev. 7. 17. The Lamb leads them to the living Fountain of waters, and God wipes away all tears: And for ought I know you shall die for thirst that refuse to do it. Oh slow of heart to believe all that the Scriptures have writ! all that God hath spoken! Ought you not thus to be comforted?

But 2. If you look to a Spirit without a work, whilest you do seek consolation from the Spirit, you cannot avoid the condemnation of the Word. You say the Spirit hath spoken peace to you. But do you love Christ? I look not to that, but to the Spirit. Why the Word saith, He that loves not him, let him be Anathema. So, Is the League between your sins and your souls broken? Ans. I look not to that. Why Iohn saith, He that committeth sin is of the Devil, 1 Iohn 3. 8, 9. Are you new creatures? I look not to that. Why the Word faith, Unlesse you be born again, you cannot enter into the Kingdom of God. And the Lord knows, but on your death-beds, thus Satan may assault you, and then will the Lord say, nay, look to your self. The Word shall be B…lshazzars terrour. Consider, Psal. 32. 1, 2.

4. Look to it, else you shall be deprived of further manifestation and communion with the Lord Jesus. The Lord reveals not all of himself at once, the day dawns before the Sun riseth, and there is a further manifestation of the Lord in this life to his people, not for, but when they indeed maintain such works before him. John 14. 21. I will manifest myself unto him. How? Oh saith Christ, Ile come and sup with him. Never think the Lord will dishonour himself so far as to come into a filthy heart. Sin doth and will grieve Gods Spirit, that he will only p. 141accuse, not speak peace to you, till all is mended.

5. Else you may fall everlastingly away, as those, Heb. 10. 29. They had received the knowledge of the Truth, and were sanctified, but their wills and hearts never changed. Oh take heed there be not left only a fearful looking for of vengeance! You stand on the brim of destruction every moment, that do it not. For 'tis plain hypocrisie, not to bring works to the light; 'tis not ceasing to go on in a covenant of works, Iohn 3. 20. And if the Lord do…h love you, and you will not take the counsel of the Word, the fire of the Lord shall try you. And when that comes, and Conscience shall ask, wherefore comes all this great evil upon me? when your miseries shall be great, Oh it shall be said, this was because I loved not the Lord, I forsook the Lord, &c. Oh therefore look to the Lord now to cleanse you! Zac. 13. 9.

'T…s true, there is a difference,Object. but is it possible to know it, seeing that a false heart may go so far? especially to know it in it self?

'Tis true, 'tis difficult for men,Answ. Ministers, or Angels to reveal it, yet 'tis easie for the Lord Jesus to reveal it, and this he doth do. This light discovers hidden things as they are, his Spirit leads into all Truth. And this is a peculiar priviledge and honour, as for God to know, so they partaking of the Divine Nature, for them to know their own hearts, Ier. 17. 9, 10. And although it be an easie thing for hypocrites, that never knew what Grace meant, to be mistaken, yet after the Lord hath made it known to the elect, 'tis no easie matter to deceive them. As 'tis with Apothecaries, that know when they meet with counterfeit drugs; or Jewellers, that know the difference between Bristow-Stones and Pearls. As the blind man saith, whereas I was blind, now I see, so I was dead, now behold I live. Old things are passed away, all things are become new. 1 Pet. 2. 9. They are called out of darknesse into marvellous light. If they could not know a difference, why would the Lord command them to add one Grace to another, and grow in Grace? May they not well reply? Alas Lord I know not Trash from Treasure! I know nothing thou hast commanded me to do, but hypocrites may have and do. I say therefore the work may be seen in it self, and that by a three fold light.

I. The light of the Word, which is a Divine Revelation of or concerning God and man, and of man, not only as fallen in Adam (which discovers all his sins, their nature, their end, &c.) but as risen again and recovered in Christ, the birth, being, breeding of the new creature. It discovers all hypocrisie of the heart, so that they shall be forced to say the Lord hath found me out, and Saints shall say the Lord hath done me good. As if the question be, Whom doth the Lord Jesus love? You need not go to Heaven for it, the Word is nigh thee. Those that love Christ: Who are those? Those that keep his Commandements, &c. So that the Word is a light to discover Truth from falshood, the work of Grace from the work of hypocrisie; and by this light Saints may and do know what the work is. And it argues dreadful unbelief and Hypocrisie not to do thus, Iohn 3. 19, 20, 21. And this all the Saints are commanded to do, 2 Pet. 1. 19. We (sealed with the Spirit) have a sure word of prophesie, &c. Which is a light in a dark place; both to reveal Gods heart and our hearts unto us; hence it makes us wise to salvation.

II. The Light of the Spirit going with the Word, reveals the work; without which the work cannot be seen, no more than a Book written in the fairest hand or print, can be seen without light to see it by: And hence Gods people cannot presently read what the Lord hath written, &c. 1 Iohn 3. 24. That look as 'tis with Scriptures, Papists say they are obscure, and how do we know them? We answer, there are Divine Characters of Majesty and Glory stampt upon them, whereby we by the same Spirit that writ them, see them, and are perswaded of them; so here. Or as tis in the work of Creation: How can any see God in it? We say, in the very workmanship appears his Power and Eternity, Wisdom, Goodnesse, &c. Now although Atheists cannot see these, yet others do and can, p. 142So in the workmanship of the Elect, 'tis so. Its the Glasse of Gods peculiar mercy and love; now they that never had it, know it no…, but the Saints do, by the Spirit especially. Thus far we grant the Spirits Testimony, that it must reveal it.

III. The Light of experience and sense: For Saints have an experimentall knowledge of the work of Grace, by vertue of which they come to know it as certainly (as we dispute against the Papists) as by feeling heat, we know fire is hot, by tasting honey, we know 'tis sweet. Now this is diversly apparent to experience.

1. By meditation of the work, in comparing it with the Rule, for no dead creature can perform one spiritual living act of life, no not a good thought, though they may think of good things. Now the Lord hath given to his people a most exact Rule of life, hence by meditation they may see how far it agrees or disagrees with the Rule, and judge of a living act by it; and so of the God and Lord of life to be there. Hence try your selves, know you not Christ is in you, &c. And hence I never knew yet a thinking Christian deceived, and hence I fear all that make not this their trade, will be to seek, and so to begin again: Oh the Lord teacheth his people hidden mysteries by this.

2. By the operation and working of it, for Grace may be in the heart, and yet lying asleep, and raked up under the ashes, not seen, not felt, but in the operation of it, it may, which is peculiar as the form is. For how do we know we love or delight in any creature? By the operation of love and delight. How did Christ manifest to the Pharisees that they were of their Father the Devil? Why his lusts they would do. So how can any tell he knows the Lord, or loves the Lord, or beleeves in the Lord! The operation discovers it, Iames 2. 22. And hence, Gal. 5. 6. Faith which works by Love. And though hypocrites act like them, yet there is a peculiar vertue in the one that is not in the other.

3. By their temptations and trials, Deut. 8. 2. The Lord hath led thee forty years to prove thee and shew thee what was in thy heart. Rom. 5. 4, 5. Tribulation breeds experience, and that hope or expectation of that which shall never make us ashamed. Ile name no more. But look as we said to them that cried out against Prayer without a Book, we answer, Hath a man dwelt in his own heart so many years, and not known his wants, to make him pray? nor the Lords work of mercy, to make him blesse, so here.

2. But if a man looks to his work,Object. 2. this will interrupt and break his peace.

1. It may and doth break and interrupt a false peace;Answ. as many say, yet they trust in the Lords mercy, Oh 'tis a presumptuous peace.

2. Neglect of this yields most unpeaceablenesse, even in them that are sincere. You have peace, and then break out into pride and passion again; then question all. The Spirit will sigh, not sing in that bosom, Psal. 32. 1, 2, 3. Iudg. 16. 20. Neither can you avoid the condemnation of the Word, though you maintain consolation from the Spirit, nor suspition of hypocrisie.

3. This is the way to peace, 2 Pet. 1, 7, 8, 9. Mat. 11. 29, 30. Christs yoke is easie and yields peace, in life and after life too, Rev. 14. 13. Their works follow them. So that hereby comes double peace and rest.

1. From horrour.

2. From sin, which is wonderful great.

3. But I look to Christ,Object. 3. I look to no work. If I have him, I have all.

True, First look to have him,Answ. to be comprehended by him, that so you may comprehend him. But because you look for all in him, will you look for nothing from him? Will you have Christ fit in Heaven, and not look that he subdue your lusts by the work of his Grace, and so sway in your hearts? You despise his Kingdom then. Do you seek for pardon in the Blood of Christ, and never look for the vertue and end of that Blood to wash you, & make you without spot, &c.? You p. 143despise his Priesthood and Blood then. Do you look for Christ to do work for you, and you not to do Christs work, and bring forth fruit to him? You despise his Honour then, Iohn 15. 8. If I were to discover a Hypocrite, or a false heart, this I would say, It is the that shall set up Christ, but loath his work. To have Christ, is sweet, as Capernaum, to follow Christ, is heavy, Iohn 14. 21, 23.

4. But if I have the witnesse of the Spirit,Object. 4. what need I have any other difference.

1. The witnesse of the Spirit makes not the first difference.Answ. For first a man is a Believer and in Christ, and justified, called, sanctified, before the Spirit doth witnesse it; else the Spirit should witnesse to an untruth and a lie. For unbelievers are under wrath.

2. If the Spirit doth not witnesse this peculiar work to be in you, and clear it to you, tell me how you can escape the anguish of Conscience and the terrours of Hell in your hearts, unlesse Conscience be seared and blinded? When the Lord shall set Conscience to ask and say, I chuse none but whom I call, I call none but whom I justifie, I justifie none but whom I sanctifie, and that not with a common, but a peculiar work; Is it so with you? If it be dark or doubtful, can you but think all your joyes have been dreams, and your witnesse delusions? Therefore look unto this.

5. But if I should do this,Object. 5. I should look to find some cleannesse in my self, whereas I am to see nothing but ungodlinesse: Goats are clean creatures.

1. When you stand before Christs judgment-seat to receive pardon,Answ. you are here to look upon all as unclean, and your selves ungodly.

2. When you come to look upon your Sanctification, you are to see it as 'tis, mixt with sin and corruption, and so cause of being abased as low as Hell for what is done; yet that cleannesse and truth there is, you must see too, Rom. 7. He felt a Law warring against the Law of his mind, yet he felt another Law too which he made an evidence of his being in Christ, Rom. 8. 1. Giving all the Glory of it to Christ. Not I but Christ. And yet Paul was no Goat, Its one thing to see Grace in my self, another thing to look upon it as mine, to clear me withall. You are to see the Lords work and not appropriate it to your self. And this let me say, if there be no more than ungodlinesse in thee, and thou seest no more, thou shalt never see God in Heaven, Heb. 12. 14. Nor didst never see him yet, 1 Iohn 3. 6, 8. Oh therefore look to a work!

1. If you do not, you have no peace. For the Lords sake do it before fire try you, or you stand scorching before the Tribunal of God.

2. The sweet of it will be great, as there is nothing more bitter than Christ departing with his holy presence; so nothing so sweet as Christs cleaving to thee in his holy presence. And truly sin was never bitter to that soul to which the work of the Lord Jesus was not sweet, though its accounted by some almost Popery to speak so. To this all promises are made, 1 Tim. 4. 8. Godlinesse hath them. 'Tis true, they are made to Christ, i. e. to Christ mystical, 1 Cor. 12. 12. Yet to the head as the foundation and conveyer of all to the elect, Eph. 1. 23. 2 Pet. 1. 3, 4. If you despise work, you despise Promises, and so despise Christ, and the Lord knowes what use you may have of them before you die.

p. 144SECT. VI.

TO the people of God,Use 7. in whom the Lord hath made this great change, and made a difference between you and all the world.Of Exhort. Take heed of denying your work, and this real apparent expression of the Lords love. How many doubting drooping Spirits are there, that though others may see, and though themselves have felt the sensible expression of the Lords love, yet oft come to this conclusion, or fear that the Lord did never yet good unto me? And dispute against it, and think that this an hypocrite may have, Isa. 49. 14. There are two waies whereby Grace is despised.

1. By making common Grace special.

2. By making special Grace common. The Elect are apt to do so before they are called, as Paul thought his innocent Godlinesse gain; they are apt to do the latter when once in Christ. All this we may have, and yet to Hell. Oh take heed of despising this kindnesse which the Lord Jesus hath not shewn to the greatest Potentates of the world.

Yea,Object. if I did but know it; but I am put to such fears and doubts about it, that I know not what to make on't.

1. Do not think that thou art under the power of thy sin,Answ. when thou art at war with thy sin and it with thee. For the Lord many times clears up his love to the soul, and 'tis better than life to him, but then winds arise, and storms come, and sin and Satan assaults, and now he cries out, he perisheth, and that he was never redeemed by Christ, nor never saw Christs love. Should his soul be thus ensnared, thus assaulted, and no strength against it, and therefore being under the power of it, hence he never had pardon; they cannot overcome their corruptions, though they strive against them, hence think they are under the power of them, and then say, where is Christs Spirit? &c. Answ. When Rebekah had Twins, so that she was troubled, she went to the Lord, who told her, the elder shall serve the younger: So there is Flesh and Spirit in Saints, and these two are contrary, so that you cannot do the things you would; and somtimes cannot will, yet somthing opposeth this. Well, know it, that the elder and stronger shall serve the younger, it shall be Lord. A man that is at war with another, hath received power against him, but victory is not gotten presently, so 'tis here: Iudgment shall come to victory. Though thou art bruised and canst not raise up thy self; now there is no fear of breaking, if God will not do that, none shall do it, and therefore thou shalt get victory. Only know for the present thou hast power. Thou goest to all Ordinances, and when no help there, raisest the power of Heaven. Oh Lord awake! Awake Oh Arm of the Lord! Isa. 51. 9.

2. Do not think that the being of Grace is lost, when 'tis hid, by the cessation of it for a time from act. For 'tis hard to know whether Grace be there, when acts are not seen or felt; now somtimes 'tis so. The heart growes carelesse and negligent, ceaseth from acting, quencheth the flame of the Spirit. Hence come fears, was there ever Grace here? The Sluggards Garden grows full of Nettles, and he saith, was the ever good seed sown here? Answ. Consider 'tis in this case, as 'tis in sin. Though the act of sin ceaseth, yet there is a bent of heart still toward it; and a carnal heart will return to his old Byas and bent again: So though the act of Grace ceaseth, yet there is an inner man, a gracious bent and frame put upon the will, that though for a time it ceaseth acting, yet it will return to its old bent again, to its own nature, which is called the seed of God, 1 Iohn 3. 9. From which a man can never fall. For in sleep there is cessation from acts, yet the frame remains still. In the old Law, if any unclean thing fell on a Pitcher, it was accounted unclean, but if in a Spring, not, because it would work it out again; so here: There is a Spring of Grace, which may be muddied and stopt up, p. 145yet it will work it le… clear again. And this Gods people shall find, there is somthing in them that springs up to everlasting life all their daies.

3. Do not judge only of the truth and measure of Grace by what thou hast in thy hand of feeling; but by what thou hast in thy hand of Faith in the promise. God hath ever delighted to keep his people short of what they would have, and to give them but little, insomuch that they often question the truth of Grace, feeling so little measure of it. Yet they look to the riches of Gods Grace, to the freenesse and riches of the Lords promise, and hang there, and plea… that, and suck that breast. Answ. Oh now consider thou art empty, but remember the Lord Jesus is full, and the promise is free and full. Oh the riches of it, to give abundantly, and to work Truth in thee▪ Hence 'tis there in the promise, and thy Faith h…ngs on the promise for it: Why, tis thine by Faith then. The nature of Faith is to carry the soul empty to a promise and the Lords Grace, and Christ there, so that it knows not whither else to go but for bread here. Now Faith doing thus, it makes the promise and all of it thine, 2 Pet. 1. 1, 4. Abraham had his child first in the promise, when he felt a dry body, and saw a barren womb. And know it, its insinite mercy to be kept up in the promise, and thou givest the Lord infinite Glory by embracing of it now, and thou maist triumph here. Hast not said, Lord, that Solomon shall reign, and sin shall not? It shall not. Oh rejoyce oh Heavens and Earth at this, for the Lord hath visited me! God took from Paul his revelations, and sent distempers, that Grace might be manifested in the promise.

4. Do not think that the Lords heart is not towards thee, while he hides his face from thee. For there may be frowns in a Fathers face, and yet love in his heart: The Lord purposely hides himself from his people somtimes, especially when they begin to grow weary of him, or proud, but yet his heart is towards them still. Now they think not so, when in utter darknesse, then they think there is no love. the woman of Canaan besought Christ oft, yet he heard not, yet his heart was towards her. How did that appear? Her heart and Faith was still toward him, she would not leave him though she should have but crumbs. Isa. 45. 15. & 8. 17. And the Lord doth purposely hide his face in love, that his peoples hearts may be towards him, Hos. 5. 15. & 6. 1.

5. Do not judge of the Lords love and heart toward you in these sad times by present feelings, but by the issue of them. For such is the Lords cariage towards his people somtimes, that God seems wholly to crosse them, and appears in all their waies with a drawn sword against them. He doth not only leave them to their enemies, as he did Samson, but to their sins, and to Satan to buffet them, that there is nothing but clouds of wrath and no Star appearing. Now look to the issue, and mark the upright man, his end is peace; and consider this, Christs Kingdom is hid, and he brings contraries out of contraries, he makes darknesse light, Hell Heaven, guilt pardon, weaknesse strength, and calls things that are not, as though they were. Then think within thy self, Ile conclude nothing against my self, but stay and wait what the issue will be, which is ever glorious, Iames 1. 2, 3, 4. 1 Pet. 1. 5, 6, 7. Consider hath not the Lord done thee much good already? Oh consider what is then behind!

6. Never enter into dispute with Satan, or thine own self, about thy estate, but by taking and making Scripture and Word tobe the Judge of the controversie. Fears come in, you shall never have mercy, never have power; Who told you so? Doth the Word say that? The Lord never gave himself to me, I fear it! Doth the Word say so? Never was any as I; Doth the Word say so? Or doth not the Word say, God delights to pick out the vilest, to send the Physitian to them that be sick. I cannot see nor conceive any mercy; Doth the Word say so? Are not the Lords thoughts above thine? I have not that peace that others have, therefore the Lord intends none toward me; Doth the Word say so? Oh but others p. 146if they knew me, would loath me! Doth the Word say so? When as it saith, Doublesse then thou art our Father, Isa. 63. 16. And bring before this Judge both sides, not only what sin can say, or may do against thee, but what the Word of the Lord Jesus can say for thee, Jer. 31. 18, 20. Ephraim cries out of stubb…nesse: Oh but is not Ephraim my only Son? Hear Ephraim lamenting too. And hear… nothing against a Word. Look on Paul warring against Christ, and yet the Law of Christ in him also, Luke 24. 25.

7. In times of greatest and smallest fears, remember to be humble and vile in thine own eyes, worthy never to be beloved. And let the Lord have his Will of thee, and this will give you peace. God denies mercy to that man that will be Lord of it: To be sure, evidence mercy then he will not; and when he doth manifest it, 'tis then when poorest and vilest, and the heart is meek and humble, Isa. 57. 15, 16. Mat. 11. 29. Oh the Lord opens his heart and love, when once his Will is dear. The Lord casts by his rod and frowns now, and creates peace. Thus you may come to see the work, or the Lords Grace in you.

To Ministers,Use 8. to take heed of making precious things common, by giving in false Signs and Evidences of love, but look up to the Lord for a special Spirit here.

To Gods poor people,Use 9. and thankfulnesse. Oh that he hath called thee from darknesse into marvellous light,Of Consolat. into the Kingdom of his dear Son! Oh that when so many come near to mercy, and fall short of it; yet me to be let in! Caleb and Ioshua to be let into Canaan, when the rest so near, and all perished! Blesse the Lord for all Afflictions, Fears, Temptations, Enemies, Evils, Hidings of his Face, hereby he hath but tried thee and purged away thy drosse; and be comforted against all reproaches of Hypocrisie and Apostacy, and a proud world that casts filth in the face of Holinesse. Now we are Sons of God, it appears not what we shall be, but we shall be like him in Glory, in Grace, in Honour, in his Kingdom, for we shall see him as he is. And as for you that live, and lie, and bed it with your ease, lusts, sloath, and God sends you means, but the Bellows are burnt, the Lead is melted, and your Drosse not consumed, Reprobate Silver shall men call you, and God shall destroy all your confidence. But you that are the Lords, Oh that you could see what the Lord hath done! he hath put Heaven into thy soul, and his work which is more Glorious than the Creation of Heaven and Earth.